The Covenant Sealed, Treatise · Chapter 6 – Chapter 7
CHAP. VI.
SECT. I. God is the Author of all Sacraments, and Sacramental rites.
THeſe Sacramental ſignes have God for their Author, as it followes in the definition, and is implyed (as we have heard) in the text of the Apoſtle, Abraham receiving it, God appointed it, Gen. 17.10. So that the Obſervation is, God is the Author of all Sacraments, and Sacramentall rites.
This is clear of it ſelf, and hath ſcarce any adverſary. Look through all Sacraments, whether ordinary, or extraordinary, whether taken in the largeſt ſignification for holy ſignes, or in the ſtricteſt ſenſe, as here defined; we ſhall ſtill find that they were by Divine appointment; The Cloud, the Paſſage through the Red-Sea, Exod. 13. Manna, Exod. 16. The Rock, Exod. 17. The Rainbowe, Geneſ. 9. Gideons fleece, Judg. 6. The ſhadow on Ahaz his dyal, Iſa. 38. Circumciſion, Gen. 17. The Paſſeover, Exod. 12. Levit. 12. Baptiſme, Matth. 28. The Lords Supper, Matth. 26.1 Cor. 11. All of them are of Divine inſtitution; And though Popiſh Writers are much put to it, to find any Divine inſtitution for ſome of their Sacraments, (as may God willing be ſhewen) yet with a joynt conſent they acknowledge this that we ſay, and give their reaſons of it. Thomas Aquinas puts the queſtion, part. 3. quaeſt. 64. art. 2. Whether Sacraments be alone of Divine inſtitution? and determines it in the affirmative. Bellarmine ſpends the whole 23. Cap. of his firſt book, de Sacra. in genere, to aſſert, that onelyonly Chriſt is the author of the Sacraments. And Suarez, Quaeſt. 64. diſput. 12. Sect. 1. laies down this concluſion,aChriſtus Dominus immediate ac per ſe inſtitut omnia Sacramenta novae legis. Dico ſe cundo, Sacramenta veteris legis omnia fuere ab ipſo Deo immediate inſt…tuta. that the Lord Chriſt immediately, and by himſelf, did inſtitute all the Sacraments of the New Covenant; And addes a ſecond concluſion, that all the Sacraments of the old law were immediately inſtituted of God himſelf; either of them both quote Canon. 1. ſeſſ. 7. of the Councel of Trent, that thus determines,bSi quis dixerit Sacramenta novae legis non fuiſſe omnia a Jeſu Chriſto Demino noſtro inſtitua, Anthema ſit. If any ſhall ſay that the Sacraments of the New Covenant, were not in ſtituted by Chriſt, let him be accurſed; which Canon they both underſtand to thunder out an ana thema againſt Proteſtants; ſeeing we hold that their extreme unction, and confirmation were never inſtituted of Chriſt, (to which thiey may adde matrimony; for though the God of nature did ordain it, yet not Chriſt the Mediatour of the Covenant) which they affirme to be Sacraments, and I think they did not miſtake the meaning of the Councell, ſeeing the Canon laies a curſe, not onelyonly on thole that ſhall deny that Chriſt was the author of all the Sacraments, but alſo on thoſe that ſhall ſay there were more or leſſe then ſeven, reckoning up their ſeven in order. But we may retort this curſe upon them, as well as they fling it at us,Baptiſmus Johannis ab ipſo Johanne inſtitutus erat. Baptiſme of John of Divine inſtitution. ſeeing they deny the Baptiſme of John to be of Divine inſtitution, and make it meerly humane, as Bellar. lib. 1. de Baptiſ. Cap. 20. which yet we know to be a Sacrament, and able ſufficiently to cleare it, that God himſelf, and not John was the Author of it; Let John himſelf ſpeak whether he went on his owne head, on this work; He that ſent me to baptize with water, the ſame ſaid unto me, Ʋpon whom thou ſhalt ſee the Spirit deſcending and remaining on him, the ſame is he which baptizeth with the holy Ghoſt, Joh. 1.33. The people of the Jewes certainly had another opinion of his Baptiſme, as appears by their reaſoning, when Chriſt demanded, The Baptiſme of John, whence was it? from heaven, or of men? and they reaſoned with themſelves, ſaying, If we ſhall ſay from heaven, he will ſay unto us, Why did ye not then beleeve him? But if we ſhall ſay of men, we fear the people; for all hold John as a Prophet, Matth. 21.25.26. When the opinion among the people was ſo generall, that the Chief Prieſts and Elders were afraid to oppoſe it, had it been an errour doubtleſſe Chriſt would not in that way have nouriſhed them in it; And to ſay with Bellarmine thatDeus ſolum in genere inſpiravit, & inſpiratione, illa mandavit ut baptizaret: ſed ritum in particulari quo baptizandum eſſet, ipſe Johannes inſtituit, non a Deo prae ſcriptum accepit. God did command him to baptize, but the particular rite was left unto John himſelf, is nothing. When Chriſt demanded of the Baptiſme of John, whether it were from heaven, or of men? the Prieſts and Elders to whom he ſpake, underſtood the whole work, and to conceit that the work was commanded, and the way of doing concealed, is an ungrounded fancy. All that are confeſt to be Sacraments, are (we ſee) yeelded to be of Divine inſtitution, which is further plain in reaſon.
Firſt Sacraments are parts of worſhip, a piece of the homage that is due from man to God; And it is God, and not man that is to preſcribe in his own worſhip; here God hath declared himſelf to be jealous, Exod. 20.5. that not any thing of the invention of man come within that worſhip that is Divine. And if Nadab and Abihu fell for adulterating the worſhip of God, bringing in ſtrange fire, when fire from heaven was provided to their hands; How ſhall they ſtand that coin a worſhip it ſelf, as do our adverſaries, or put a new ſtamp upon it, when it is ſet up of God, which is their way likewiſe? Marriage which is an Ordinance without the Church, they make a Sacrament in the Church; Of duties they make ordination, and repentance Sacraments; and in caſe Phariſees made the Commandements of God void by their tradition, when they impoſed a neceſſity of waſhing of hands before meat, when yet they did not raiſe it to the honour of a Sacrament; How much more had John offended, if out of his own fancy he had ſet up ſuch an Ordinance as Baptiſme? David hath been charged that he appointed ſingers, and other officers in the houſe of God, without any command or direction from heaven; but the contrary to this appeares, 2 Chron. 29.25. where in the life of Hezekiah it is ſaid, He ſet the Levites in the houſe of the Lord, with Cymbals, with Pſalteries, and with harpes, according to the commandement of David, and of Gad the Kings Seer, and Nathan the Prophet; for ſo was the Commandement of the Lord by his Prophets.
Secondly, Sacraments are notes of diſtinction between the people of God and others that beare not that relation to him, as we have heard Circumciſion and uncircumciſion divided the world. The Circumciſed were a people of God, when all others were children of a ſtrange god, ſo we may ſay of all Sacraments; And as men of place alone have power to give liveries to their own ſervants, to diſtinguiſh them from thoſe that have their dependance on others, ſo God hath alone power to give differencing Cognizances to his ſervants likewiſe.
Thirdly, God onelyonly can give ſtrength and efficacy to the Sacraments; what that is reſts to be enquired, and is not a little controverted; but whatſoever it is, that it is wholly of God was never doubted; and he onelyonly that can give efficacy to them, is to ordaine them. This is Thomas Aquinas his reaſon in the place mentioned.
Fourthly, Sacraments are teaching ſignes, viſible words, whereby man is inſtructed in Divine myſteries; but God alone is the author of the Word; It is given by inſpiration of God, 1 Timothy 3.15. God alone therefore is the author of Sacraments.
Fifthly, Sacraments are ſeales put to promiſe, annext for confirmation of Covenants, as ſhall be further ſhewen. But he onelyonly that makes the promiſe and appoints the Covenant, can give the ſeal. The Schoolman then (quoted by Bullinger, de Sacr. Decad. 5. Ser. 6.) hath well minded the Church, that ſhe is no Lady over the Sacraments, but barely a ſervant, and can no more appoint a Sacrament, then abrogate a Divine Commandement. And Bellarmine puts this for the firſt reaſon, that Miniſters are Stewards of the Myſteries of God; therefore they are not to inſtitute them, but being inſtituted of God, are onelyonly to adminiſter them.
This holds true not onelyonly of Sacraments in their eſſence, that none may adde any to the number of thoſe that God hath inſtituted; But of all that is of the integrality of Sacraments likewiſe there is not the leaſt Sacramental rite, that is to be of humane, but all of Divine inſtitution. There is the ſame reaſon of the whole, and of every part. He that may not appoint a Sacrament, may appoint no piece of a Sacrament. A worſhip made up of Divine and humane Commandements, ſtands in the Church like Nebuchadnezzars image, the head of Gold, but the feet of earth. The Poets device of a mans neck joyned to a horſes head is not ſo great a ſoloeciſme. Thomas Aquinas ſaw that this might be objected againſt much in the Sacraments in the Church of Rome, and therefore when he had put the queſtion, Whether Sacraments have their inſtitution from God? in the firſt place objecteth, cEa quae ſunt divinitus inſtituta, t aduntur nobis in ſacra Scriptura, ſed quaedam aguntur in Sacramentis, de quibus nulla fit mentio in ſacra Scriptura, puta de Chriſmate, quo homines confirmantur, & oleo quo Sacerdotes inunguntur, & de multis aliis tam verbis quam factis quibus utimur in Sacramentis. Illa quae aguntur in Sacramentis, per homines inſtituta, non ſunt de neceſſitate Sacramenti, ſed ad quandam ſolennitatem, quae adhibetur Sacramentis ad excitandam devotionem & reverentiam in his qui Sacramenta ſuſcipiunt. Ea vero quae ſunt de neceſſitate Sacramenti, ab ipſo Chriſto inſtituta ſunt, qui eſt Deus & homo.that there are ſome things done in the Church of which there is no mention in Scripture, as Chriſme wherewith men are confirmed, and oyl wherewith Prieſts are ordained, and much elſe, as well words as actions (ſaith he) which we uſe in Sacraments; and anſweres, that thoſe things which are done in Sacraments inſtituted by man are not of the neceſſity of the Sacrament, but are uſed for ſolemnity, and to beget devotion, and reverence in thoſe that receive them. But thoſe things that are of neceſſity to Sacraments, are instituted of Chriſt, who is God-man. But how the Angelicall Doctor can be reconciled to himſelf, I cannot ſee; when, part. 3. quaest. 72. art. 2. he concludes, that Chriſme (which with him is oyl mixt with Balſome,) is the matter of this Sacrament; as alſo Bellarmine de Scramento Confirmationis, Cap. 8. prop. 1. which he ſaies is certain among Catholiques from the Councell of Florence, and the Councell of Trent. and gallantly proves it out of 2 Cor. 1.21. Now he which ſtabliſheth us with you in Chriſt, and hath anointed us, is God; And certainly the matter of a Sacrament is of neceſſity to a Sacrament. And ſecondly, what devotion or reverence the things that are inſtituted of man can beget in the Sacrament appointed of God, can hardly be ſhewen. It is as an addition of Tinne, to ſilver in our common coine; As Ahaz his Altar fetcht from Damaſcus to the worſhip at Hieruſalem. It is true that a reverend way of ſolemnizing theſe Ordinances in order, and decency, keeps up their honour, and addes to their honour comparative, to that whith from ſome hands they had, and much is variable about them in thoſe things that are meer matter of order, in which Scripture gives no precept; But no device of man addes any thing to the honour of an inſtitution of heaven; God writes no imperfect work to leave it to man to adde his ſupplement.
SECT. II. Corallaries from the former Doctrine.
Sacr…m nts muſt have the honour of divine Ordinances.THen let them have that eſteem that is due to the Ordinances, and inſtitutions of heaven; Let not our thoughts be below God, when our eyes are fixt on them, or our hearts employed about them. If we look at the terrene part of theſe inſtitutions, our thoughts may then fall flat, and their eſteem very low; many a creature of God will ſtand in competition with them: Themſelves being of earth muſt needs fix our thoughts to earth, and ſo there will be no more then bare formality in the work, perhaps a confuſed conceit of ſome holy thing which is little underſtood, begetting a ſuperſtitious blind devotion: But when we conſider from whoſe hand they are, and the end for which they ſerve, as ſeales appointed of God, to ratifie to our ſouls his gift of Chriſt, pardon of ſin by him, and conſequently glory with him; theſe deſpiſed Ordinances will be in more honour. We look upon Parchment, Inke, Wax, in the ſhops where they are put to ſale, as common Commodities: thouſand of ſhops have more high-prized wares; How low do men look on them comparative to thoſe things of which the Exchange glories: But he that hath one skin of this Parchment, made up into a pattent, or deed with the Broad-ſeal to it; confirming a grant of ſome large revenue, eyes it in another manner, and prizes it above thouſands of all that we have ſpoken of, as not with him to be named that day. We may look upon water as an element, as mean as it is common, as low in our eſteem, as it is in price; and upon bread and wine as ſomewhat more noble: But a ſlender pittance of either, is with us of ſlender value. But when they ſerve for a ſeal of all that the Goſpel tenders, and are made up into a ſeal of the Goſpel grant, it ſhould be, and to a ſpiritual eye is, of more high, and honourable regard. If this were duly conſidered, Sacraments would be had in more honour with us.
The contempt, or neglect of Baptiſmo cenſured.Firſt, The Sacrament of Baptiſme, that door of entrance into the Church of Chriſt, our matriculation into the ſociety of Saints; when other Ordinances are over in the Congregation, and that entered upon, we ſee the way of a great party immediately to poſt out: The Apoſtles thought it too low a buſineſs for the Lord Chriſt to have to deal with infants that had not legs to carry them, but muſt be brought in the armes of others; and therefore rebuked thoſe that brought them. Theſe think it below them, to waite upon a buſineſs where ſuch onelyonly are concerned: Infant Ordinances are below their attendance. Theſe are of two ſorts. 1. Thoſe who out of judgement leave, and are ſo principled, that they think they muſt leave, and declare their diſſent from that practice. 2. Thoſe that out of neglect leave: They judge that infants of right ought to be baptized: It is the Miniſters duty to do it, and Parents and near friends and neighbours are to ſee it done, but it might be done in a corner, with more or fewer, it doth not matter: when they are gone, it will be baptized, and what is it to them to waite on the Baptiſme of it? The firſt of theſe that in departing, act out of principles that they have laid, (and therefore in caſe they were better principled, there is hope that they might act better) are of two ſorts. 1. Thoſe that proteſt againſt all title of infants to this Ordinance; and therefore upon that account refuſe to honour it with their preſence: And their very departure from it ſpeakes this language, Here is one that is to be dedicated to God in an Ordinance that is of God, (For I ſpeak not of thoſe that go above water-Baptiſme, they hardly come into us, and therefore do not on this account leave) but one that God will not own, being within no Covenant of his, and therefore no member of that ſociety that appertaines to him, to whom we ſay, in caſe God will not, who then muſt receive him: If he be no member of this ſociety, nor in capacity of it, then he is alſo in an uncapacity to be ſaved? Act. 2.47. But they will not ſo determine, they ſay; but leave him to his own Maſter; But denying him a Covenant intereſt, and all title to Church-fellowſhip, they deny that Chriſt is his Maſter, (though that expreſly affirme it, Levit. 25.42. yet they peremptorily deny it) and ſo thruſt him from all intereſt in his redemption. Papiſts were the firſt in this cruel infant-damning principle, That they are out of Covenant with God; Anabaptiſts taking it from them, fight for it with their weapons. May we not think that Papiſts laugh in their ſleeves, to ſee theſe men of new light, diſpute for them, reforme for them, ſeparate with them? And do they not very well know, that if by theſe mens help, they can bring into the Proteſtant Church their premiſes, we ſhall never be able to avoid their concluſions. Others are not ſo rigid againſt all infants, but appear more tender to ſome; Infants of believers they judge to have their intereſt; when parents make good their part in the Covenant, and are ſteady in it, then they judge the children to be in Covenant; and this their charity (as well as it can) muſt determine. Theſe might do well, 1. To examine thoſe texts that themſelves produce for the intereſt of ſuch infants, of whoſe Parents their charity thus hopefully determines, and ſee whether thoſe texts will not carry it for all the infants of profeſſing Parents. I am ſure I know none but carry it as clear for all, as they do for any. 2. Let them conſider, whether children of God are not to be baptized? Theſe infants of whoſe Parents they have ſaddeſt thoughts, are children of God, Ezek. 16.21. Whether ſervants of God ought not to be baptized? Theſe children of ſuch Parents are ſervants of God. Levit. 25.42. Whether Saints are not to be baptized? Such children are Saints, where one Parent is removed from an infidel, 1 Cor. 7.14.
But the greateſt part leave us not out of error, but neglect; not as being miſled in judgement, but prophane: Let theſe ſeriouſly take to heart theſe Queries. 1. Why did you joyn in any Ordinance in publick, as that of praying, hearing, ſinging? was it not upon that account, as of God, by his appointment? Why then are thoſe attended, and this (which you allow alſo to be of God) neglected? 2. Is this the cloſing duty, doth not a bleſſing follow upon this Ordinance? quitting this you quit both; you will joyn with others in the duty: but you will give them leave to be alone in receiving a bleſſing upon it. 3. Is not he, ſhe, or they, that now are to be received a fellow-member, or members? muſt not thou, and they, make up one body? are not they a part of Chriſt myſtical, as thou? It is but a little honour that thou giveſt them, when thou haſt not patience to abide a few minutes, to be a witneſs of their happy initiation. 4. Doth not their caſe, upon this account call for thy prayers? the Churches prayers.? It would ſcarce pleaſe that thy own child ſhould be offered to God in this Ordinance, without a word of prayer to God. They that conſider the great buſineſs that lyes upon the hands of a Chriſtian, that high engagement to which this Ordinance tyes, the manifold temptations that accompany a Chriſtian courſe cannot but confeſs, that their caſe calls for all mens prayers. 5. Note the ſcandal, and offence that thou giveſt; the cenſure that thou leaveſt behind thee upon others that joyn in the duty; and on the other hand, the cenſure that thou beareſt from them, in thus forſaking of them; either Miniſter, and people do manifeſt their trifling folly, and ſo a taking of Gods Name in vain in the open Congregation on the Lords day in his preſence, to wait upon ſuch an Ordinance that is unworthy of the honour of thy preſence; or elſe thou manifeſt much ſinful neglect in thy refuſal, or with drawing of thy ſelf. Thou canſt not but think their continuance is vain, or elſe muſt conclude thy own departure to be wicked. 6. Is there nothing of edification in this Ordinance? no Word to be heard, by which thou maieſt profit? doſt not thou here ſee Gods engagement to thy ſoul, and thy ſouls engagement unto God? Doth Baptiſme ſave, as the Arke of Noah, and is there nothing in it, whereby thou maieſt be benefited?
But here is objected, weakneſs of body, or haſte of buſineſs, that lyes upon them in that they can bear no longer.
Anſwer, 1. How is it, that theſe reaſons do not ſend thee away from other Ordinances, as well as barely from this? that thy weakneſs can bear, and thy buſineſs ſtay juſt to this time, that thy patience is beſpoke for this work: when the Miniſter intreats to ſtay this Sacrament, a man might think mens ears miſtook, and they thought he ſaid. Turn your backs, clap to your pew-doores, tumble down the ſtayrs, haſte, be gone, give your Amen to no more prayers, ſtay for no bleſſing; If theſe were the words, many could make no more haſte to be gone, then they do on requeſt to ſtay. 2. Let that text be well weighed, Ezek. 46.9, 10. where order is given, both for the comming in, and going out of the publick aſſembly. The Prince may ordinarily ſpeak of as much buſineſs-intanglements to hinder as any other, by reaſon of the burden of his heavy employments, and yet he is to go in with the firſt, and ſtay in with the laſt; and his example is preſt, that it may be a precedent to others. Some are ſlow to come in, and as haſty to be gone; come as a Bear to the ſtake, and fly away as an Ape from a whip. They are for Ordinances, and from Ordinances, as a truantly boy is for ſchool, and from ſchool. Theſe have none of Jacobs thoughts, Surely God is in this place, Gen. 28.16. or that they have to deal with God in all the Ordinances of the day, otherwiſe they would riſe up early (as Job to his ſacrifices) to partake of them, and would not make any ſuch forward haſte to be quit of them.
And this reſpect, that it hath God for the Author, ſhould move us not barely to vouchſafe our preſence in the occaſional adminiſtration, which may be done gazingly, careleſſely, ſleepily;An improvement is to be made of Baptiſme. But we ſhould make uſe of our own Baptiſme; being inſtituted of God as a ſtanding Ordinance of his Church; we ſhould have other thoughts, then that as ſoon as it is paſt in the act, it is over in the uſe: we ſhould eye it all our dayes as our inlet into the ſociety of Saints, which is a greater honour then a Kings Coronation, and as a high engagement unto duty: to faith in the blood of Chriſt, to a death to ſin, and a reſurrection to righteouſneſs by power of the Spirit of Chriſt. Though it be low in the Ceremony, it is high in the obligation, tying us faſt to him whoſe name we bear by vertue of our baptiſme, our whole buſineſs ſhould be, that our conſcience may anſwer this obligation; as a ſeal put to, the promiſe for pardon of our ſin, and ſalvation. If Baptiſme ſaves by the reſurrection of Chriſt (as the Apoſtle tells us, 1 Pet. 3.21.) there ſhould be other improvement of it; were it aright conſidered, and duly improved, it would neither ſuffer ſin nor doubtings, it would not ſuffer any way of ſin, nor any prevalency of doubtings concerning our ſpiritual ſtate and condition.
Parents ſhould look above civil decency and complement.It ſhould quicken Parents to think of more then bare Ceremony, civil decency, and complement in the work: which is almoſt the whole of all that is regarded: If friends in due order be invited, and in a way ſuitable to their place entertained, that is the great care; any bleſſing on the Ordinance is but little mattered. When they give a child in marriage, they do not neglect a wedding-feaſt, and ſuch civil appurtenances that uſually attend: but their great care, is about aſſurance for their livelihood: on this account counſel is retained, friends conſulted: But this being as the day of their eſpouſal for viſible communion with Jeſus Chriſt, little thought is taken of the weight of that work, few prayers ſent up, or ſought for that purpoſe: did they think they were dedicated to God, they would be at care, and would not grudge pains to ſeek a bleſſing from God.
For the Lords Supper, that ſeemes often to have a little honour, when that of Baptiſme hath none at all, being adminiſtred in times of mens growth, when the other was over in mens infancy, carrying terrour in the face of it by reaſon of thoſe explicite words of the Apoſtle upon the Corinthians prophanation of it: He that eateth and drinketh unworthily, is guilty of the body and blood of the Lord, and eateth and drinketh his own judgement. The examination called for upon addreſſe unto it, and thoſe liſts of judgements that are upon record upon the prophanation of it, many weak, and many ſick, and many ſleeping: And perhaps ſome reliques of ſuperſtition not yet wholly outed, ſince that time that a corporal preſence was believed, and the bread worſhipped: As is ſaid of ſome, that they receive ſo devoutly, as though God were in the bread; and they live as though there were no God in heaven. But if the Author and nature of this Sacrament were aright weighed, another reverence, a reverence beſeeming the glory of it, would be given it, which is not my buſineſs now to proſecute, being to ſpeak here of the general nature onelyonly of Sacraments. Men would then be content, that the whole of the Adminiſtration ſhould be carried on ſo as becomes the honour of the Ordinance, and would make it their buſineſs to promote a way that a due preparation might be made in fitting the communicants, and taking cognizance of them that come, that they may be able to diſcerne the Lords body, and ſo honour, and not prophane it. They would then take care to avoid unworthineſſe, leſt the Author of this Feaſt ſhould detect them, as the Maſter of the Feaſt did detect the man that came without his wedding-garment; we ſhould ſee more reverence in the duty, more careful conſciencious waiting upon the duty.